Hi,Been head scratching about the negative veils on great tree models. How can the succeeding tree be anything different than ayn in nature as its rises from the three veils. It's like buffers of antimatter sandwiched between the expanse of the positive sepheroth of ascending trees. How can they co exist. Yet the great tree model works. Any insights.

The idea presented of Ain, Ain Sof and Or Ain Sof as "negative veils" isn't actually a teaching in our Kabbalah. We speak of these principles or aspects of the Eternal One in a different way. In "Gnosis of the Cosmic Christ" you will find a discussion on these three aspects of the Eternal connected to the three qualities of mind or consciousness, giving our basic teaching about them; likewise, in that book there is also an initial discussion of the veils of qeshet, paroket and the abyss, which correspond to the great klippot or barriers in the ascent of consciousness through the Holy Tree.

There are also "veils" or thresholds between the Olamot-Universes, energetic and vibrational boundaries, as it were, between the material, astral, spiritual and supernal dimensions; hence, different levels of energy and vibration in consciousness, different levels of light and so forth.

Actually not original, but rather the teachings on Ain, Ain Sof and Ain Sof Or in our lineage are drawn from traditional Judaic Kabbalah, from teachings of the Sefer Yetzirah, Bahir and Zohar, and rather than phrased as "three negative veils" in the language of theology they are designations of 'Godhead' - the Divine completely transcendent and concealed, versus the Names of God, or Attributes of God, which designate the Divine immanent and revealed. Thus, 'Godhead' and 'God' in theological language. The relationship of these terms of the Great Tree is fundamentally the same as on the single, simple Holy Tree.

Ain, Nothingness, the Holy One nameless and unknowable, unspeakable, Ain Sof, the Infinite, the Holy One as unfathomable, immeasurable, boundless, and Ain Sof Or, Infinite Light, radiant without end, an infinite capacity of emanation, creation, formation and making. These terms indicate, point at, the Divine transcendent of attributes, changeless, ever beyond creatures and creation, completely inconceivable, and likewise indicate God as known in Godself, God as God knows God, in a manner of speaking.

In that the Sefirot emanate from Ain Sof, and are inseparable from Ain Sof, so in their inmost essence they share in these three qualities, and in that all things have their source in Ain Sof, so the inmost spiritual essence of all things shares something of these three qualities; hence, these three terms indicating the three essential qualities of the nature of mind, consciousness or soul. Thus, meditating upon the three qualities of the nature of mind, as taught in "Gnosis of the Cosmic Christ," we may acquire insight into something of Ain, Ain Sof, Or Ain Sof.

Regardless of the configuration of the Holy tree or Sefirot, and there are numerous configurations, these three principles remain the same, and correspond with the source and foundation of the entire array, the inmost essence and nature of all that arises and appears.

Thus, the term "veils" is used in a different context in our Holy Kabbalah, and speaking of an association of klippot, barriers, husks, or shells, with veils isn't a reference to "negative existence," but indicates a different principle as I've shared.